This thesis explores how nineteenth century Métis concepts of family and community have found expression in post 1930s urban development, governance and political activism. In this study, genealogical methods and participant interviews have been used to examine the social, economic and political role of women in 19th century Métis families and communities in order to determine the extent to which these traditional roles were carried forward into an urban context prior to World War II. Based on this research, it was concluded that female kinship relationships were central in structuring and determining the bounds of this Métis community despite economic changes, community movement, physical relocation and political upheaval in both traditional and contemporary contexts. By organizing in ways that were familiar and consistent with past practices, urban Métis women in the early twentieth century had the opportunity and flexibility to informally politicize community issues and recruit organization participants. Over time, the political role played by women evolved and they began to take leading roles in the day-to- day operation of programs and services. By the 1960s-70s, urban Métis women began to formally assert their political will and move from behind the scenes into a more public leadership roles. Throughout this evolution, concepts of family, kinship and tradition remained the core organization concept for this community. Through the expression of these 19th century traditions, Métis women have made a significant contribution to post-1930 urban development, governance and political activism.

This thesis outlines the history of thinking about provenance in the archival profession, focusing specifically on the emergence of the concept of societal provenance and its implications for Aboriginal societal memory. It presents various ways in which the archival profession is currently involved in participatory projects for the public at large and for Aboriginal communities in particular. This thesis asks the question, if records are a creation of community and society, then should not community and society be more involved in their archiving? The thesis calls on archivists to advance the practice of participatory archiving by continuing to engage in collaborative projects, to open dialogue between the archival profession and Aboriginal communities as a means of establishing relationships of trust, and to embrace ways of remembering that challenge and unsettle the traditional archival application of provenance.

Métis people in Canada experience Type 2 Diabetes Mellitus (T2DM) at a rate that is substantially higher than the general Canadian population, and therefore require medical and public healthcare for diabetes complications. Despite a growing literature examining Aboriginal health, little is known about how diabetes healthcare interventions are being delivered to the Métis in Canada. Culturally competent medical and public health interventions, those that are sensitive to the culture, history and the beliefs people hold, are known to produce better patient outcomes. These interventions are also known to deliver greater patient satisfaction, and may reduce existing health inequities. This thesis explores the extent to which community-level diabetes healthcare interventions in Saskatoon are being delivered to the Métis people in a manner that is appropriate and sensitive to their culture. Data were collected using semi-structured in-depth interviews with seven Métis participants living with diabetes. Structured in-depth interviews were conducted with one key informant from Central Urban Métis Federation Inc. (CUMFI), and five healthcare practitioners tasked with providing T2DM interventions. Observations and documentary materials were used to supplement the interview data for the study. The study identified two main community-level diabetes healthcare interventions in Saskatoon with a series of activities organized under them. Although the study found no Métis specific T2DM healthcare intervention, participants identified that Métis cultural activities such as jigging and community gardening were incorporated into some of the interventions. However, language, Métis traditional foods, and traditional approaches to teaching were not incorporated into these programs. These omissions, coupled with barriers such as limited spatial accessibility, lack of funding and community poverty have repercussions on participation levels, participant retention and health outcomes for participants living with diabetes. Respondents are less inclined to participate if interventions are generic (non-Métis specific), which are considered less satisfactory. In turn, this may affect the sustainability of the healthcare program resulting in poor health outcomes. In this way the Métis continue to struggle with these community-level diabetes healthcare intervention programs. This study supports the need for Métis-specific community-level diabetes healthcare interventions as a means of improving health outcomes for the fight against T2DM among Métis people.

The sentencing provisions of section 718.2(a)(i) of the Criminal Code of Canada adopt the view that Canadians have the right to live in society without being subjected to hatred. The research has shown, however, that section 718.2(a)(i) misses the opportunity to address hate-motivated offences directed toward Aboriginal people. This is particularly troubling given the high rates of violence experienced by Aboriginal people and Aboriginal women. It is now widely acknowledged that Euro-centric laws and discriminatory policies flourished in Canadian society in an attempt to dismantle formerly organized Aboriginal nations and their strong structures of governance, diverse cultures of language, practices and traditions. Although later laws were entrenched to transform oppressive relationships, this thesis reveals there remains significant gaps in understanding hate motivated crimes directed toward Aboriginal people and Aboriginal women. The patterns of violence directed toward Aboriginal women substantiate the finding that for some men, Aboriginal women are considered prey. However, the sparse data available does not distinguish Aboriginal women as a specific class of people subjected to hatred. Reviewing the current case law, the thesis looks closely at: proving hate motivated offences, ideology, slurs, knowledge, degree of motivation, identity of the victim, the accused and issues surrounding denial of culpability. Several important broad findings and trends of the courts are drawn from the examined jurisprudence and literature. This thesis revels there is little case law giving meaningful attention to the hatred of Aboriginal people. Aboriginal people are rarely found to be victims of hate-motivated crimes. Aboriginal people and Aboriginal women are, with few exceptions, a missing category of protection under section 718.(2)(a)(i) in both the written provisions and case law. The direct and specific inclusion of Aboriginal women as a protected category of protection under s. 718.2(a)(i) and a definition provision of hatred would be consistent with principles of the constitution, human rights law and the provisions of the Criminal Code. Most importantly, it may assist in addressing gaps in addressing hate-motivated crimes directed toward Aboriginal people and Aboriginal women.

This thesis outlines the history of thinking about provenance in the archival profession, focusing specifically on the emergence of the concept of societal provenance and its implications for Aboriginal societal memory. It presents various ways in which the archival profession is currently involved in participatory projects for the public at large and for Aboriginal communities in particular. This thesis asks the question, if records are a creation of community and society, then should not community and society be more involved in their archiving? The thesis calls on archivists to advance the practice of participatory archiving by continuing to engage in collaborative projects, to open dialogue between the archival profession and Aboriginal communities as a means of establishing relationships of trust, and to embrace ways of remembering that challenge and unsettle the traditional archival application of provenance.

Although Aboriginal people in Canada are subject to marginalization and racism, researchers have devoted limited attention to studying White Canadians’ prejudice toward this group. In addition, little qualitative research has been conducted with individuals known to possess prejudiced attitudes. This study addressed these gaps in the literature. A two-part mixed-methods approach was employed. In Phase 1, a questionnaire was administered to 192 non-Aboriginal undergraduate students. Endorsement of old-fashioned prejudice was somewhat low, though a sizeable minority of participants (29%) scored above the midpoint on this measure. The mean score on the modern prejudice measure was above the scale midpoint, and the majority of the sample (61%) scored above the midpoint, suggesting that modern prejudice toward Aboriginal people was fairly prevalent in this sample. Phase 1 participants who scored above the midpoint on one or both prejudice measures and reported a White ethnicity were invited to participate in an interview. Interviews with 13 of these individuals (nine women and four men) were analyzed using interpretative phenomenological analysis. The themes that emerged have provided insight into the ways in which old-fashioned and modern prejudiced attitudes toward Aboriginal people are created and maintained. The socialization process emerged as a key contributor to participants’ attitudes toward Aboriginal people (e.g., internalization of stereotypes about Aboriginal people). Modern prejudiced sentiments mainly revolved around the perceived unfairness of the presumed special treatment of Aboriginal people in Canada. Ambivalence toward Aboriginal people, a core feature of modern prejudice, was also observed. Consistent with the conceptualization of old-fashioned prejudice, some participants implied that Aboriginal people possess inherent inferiorities (e.g., poor work ethic) that are responsible for the social problems they encounter. This was often linked to a perception that Aboriginal people have the choice to advance themselves, but many are content with being financially dependent on the government. It is posited that participants’ apparent surface-level evaluations and understandings of Aboriginal people and social issues demonstrate that increased awareness and education may be needed among the Canadian public (e.g., regarding societal factors that serve to maintain inequality). Limitations of this study along with avenues for future research are also discussed.

Government figures put the current indigenous unemployment rate at around 23%, 3 times the unemployment rate for other Australians. This thesis aims to assess whether Australian indirect discrimination legislation can provide a remedy for one of the causes of indigenous unemployment - the systemic discrimination which can result from the mere operation of established procedures of recruitment and hiring. The impact of those practices on indigenous people is examined in the context of an analysis of anti-discrimination legislation and cases from all Australian jurisdictions from the time of the passing of the Racial Discrimination Act by the Commonwealth in 1975 to the present. The thesis finds a number of reasons why the legislation fails to provide equality of opportunity for indigenous people seeking to enter the workforce. In nearly all jurisdictions it is obscurely drafted, used mainly by educated middle class white women, and provides remedies which tend to be compensatory damages rather than change to recruitment policy. White dominance of the legal process has produced legislative and judicial definitions of "race" and "Aboriginality" which focus on biology rather than cultural difference. In the commissions and tribunals complaints of racial discrimination are often rejected on the grounds of being "vexatious" or "frivolous", not reaching the required standard of proof, or not showing a causal connection between race and the conduct complained of. In all jurisdictions the cornerstone of liability is whether a particular employment term, condition or practice is reasonable. The thesis evaluates the approaches taken by appellate courts, including the High Court, and concludes that there is a trend towards an interpretation of reasonableness which favours employer arguments such as economic rationalism, the maintenance of good industrial relations, managerial prerogative to hire and fire, and the protection of majority rights. The thesis recommends that separate, clearly drafted legislation should be passed to address indigenous disadvantage and that indigenous people should be involved in all stages of the process.

This thesis attempts to prove the significance of the relationship between the United States and Australia, and how their similar cultures and experiences assisted creating that shared bond throughout the twentieth century. Chapter 2 examines the effects of the Cold War on both the United States and Australia, as well as their growing relationship during that period. There is some backtracking chronologically in order to make connections to important historical legacies such as the ANZAC Legend and settlement on the periphery of their respective societies. Then the first half of chapter 3 delves into the Vietnam War by examining the interactions of the American support unit, the 11th Combat Aviation Battalion, a helicopter unit that includes transports and gunships. Afterwards, the latter half of chapter 3 examines the Australians' after-action reports to better understand their tactical and operational methods. Finally, chapter 4 provides an overview of Australian and American interactions between the advisers and the Vietnamese, as well as their attitudes towards the end of the war and the withdrawal from Vietnam. The conclusion summarizes the significance of the thesis by reemphasizing the significance of US-Australian interactions in the twentieth century and the importance of continued studies on this topic between US and Australian historians.

This thesis is an analysis of the production of assimilation discourse, in terms of Aboriginal people’s and white people’s social relations, in a small selection of popular fiction texts from the 1950s and 1960s. I situate these novels in the broader context of assimilation by also undertaking a reading of three official texts from a slightly earlier period. These texts together produce the ambivalent white Australian story of assimilation. They illuminate some of the key sites of anxiety in assimilation discourses: inter-racial sexual relationships, the white family, and children and young adults of mixed heritage and land ownership. The crux of my argument is that in the 1950s and early 1960s the dominant cultural imagining of Australia was as a white nation. In white discourses of assimilation to fulfil the dream of whiteness, the Aboriginal people – the not-white – had to be included in or eliminated from this imagined white community. Fictional stories of assimilation were a key site for the representation of this process, that is, they produced discourses of ‘assimilation colonization’. The focus for this process were Aboriginal people of mixed ancestry, who came to be represented as ‘the half-caste’ in assimilation discourse. The novels I analyse work as ‘conduct books’. They aim to shape white reactions to the inclusion of Aboriginal people, in particular the half-caste, into ‘white Australia’. This inclusion, assimilation, was an ambivalent project – both pleasurable and unsettling – pleasurable because it worked to legitimate white colonization (Aboriginal presence as erased) and unsettling because it challenged the idea of a pure ‘white Australia’.

A Feminist Action Research methodology was used as a collaborative process with five ACT Health social workers based at the Community Health Centres and four at the Woden Valley Hospital. The primary purpose of the study was to investigate, both through critical reflection and action in their work setting, the participants' relevance or otherwise to Aboriginal people in the ACT and region. Behind this is the question of how encapsulated social work is by racism. The impetus for the study arose from my unresolved concerns regarding these issues, having been a social worker in ACT Health for 6 years, to 1990. Decisions on how to proceed involved a process of ongoing consultation between the participant social workers and myself. Exploratory meetings were held in March and April, with an ongoing program being held 2-3 weekly from June to September, followed by a review in December. Most gatherings were specific to the Woden Valley Hospital or Community Health settings. However two half-day workshops were held for all the participants. All the sessions from June were taped. Aboriginal leaders were consulted, as were several managers in ACT Health. The phenomena of institutional, cultural and personal racism were addressed by the social workers through discussion, exercises, and anti-racist initiatives in their work setting. They found that significant time restraints presented an example of institutional racism working against their good intentions. Another dimension arose from implicitly racist education in social work courses when most of the participants undertook their undergraduate courses in the 1960s and 1970s. Aspects related to professionalism such as its language and separation of a personal and professional self were indicative of cultural racism. Stories of personal racism were shared, in the context of raised awareness leading to changing those attitudes and behaviours. The fact that the study took place in 1993 - a watershed year for Aboriginal/white relations in Australia - seemed to lead to greater momentum for the project. The social workers found that participation in this study increased their knowledge of, and their confidence - both actual and potential - in interaction with Aboriginal people. However, they also understood these to be just small steps towards greater justice for the indigenous people. An outcome of the project has been involving some colleagues in similar anti-racist actions to those the social workers participated in during the time of the study. The action research project has continued on in different ways, beyond 1993, despite my withdrawal as 'the researcher' who took the initiative.